Strategic Humanism

2022

What is anthropological theory and why should we care? Anthropologists develop theory to make sense of processes still unfolding and for which outcomes are unclear. At the same time, theory shapes what we notice and find important in ethnographic or archival research. What do we think the most decisive forces shaping the reality we are studying? Should we focus on culture, class, race, gender, or some combination? Theory allows us to make sense of, and coherently write about, these different aspects of reality in any topic we hope to understand and write about. In this course we will read both classic works that shaped the discipline and emerging work today—always with implications for our own research projects in mind. What is the relationship of ethnography to theory? How is anthropology grounded in social theory and political economy of the early 20th century? How have anthropologists deployed key concepts of “culture,” “social structure,” “power,” “colonialism,” or “racial capitalism” to make sense of human universals and the ubiquity of difference? How can we mobilize anthropological theory and concepts to make sense of the world—and our own research projects—today?

HAU: Journal of Ethnographic Theory

In this introduction to the special section, we revisit the case of humanism, including some challenges to its outworn and problematic metaphysical assumptions. We suggest that a new kind of humanism is demanded despite the many calls that humanism, of any form, should be jettisoned. The new humanism we propose rests on an ethnographically based philosophical anthropology which keeps in mind its reference to humankind while acknowledging the indeterminacy or inherent transcendence of human life in its sociocultural and ecological situatedness. We believe that there are ontological, epistemological, and ethical reasons to pursue the idea of a timely humanism, without which the social sciences and the humanities are at risk of losing orientations to their own domains as well as their political bearings.

American Anthropologist, 2008

Anthropology and Humanism concerns the central question of the discipline: What is it to be human? As the journal's mission statement states, Anthropology and Humanism welcomes articles from all major fields of anthropology and by scholars in other social sciences and the humanities. It seeks to bring out the intricate and contradictory processes of life in other cultures-including those of the anthropologist. Whether working with life histories or demographics, disability studies or nutrition, and using even fiction and creative nonfiction, poetry, drama, and photo essays together with basic scientific writing, this journal strives to maintain a focus on the human actors themselves. Anthropology and Humanism publishes writing that delights, writing that outrages, writing that evokes the human condition in all its messiness, glory, and misery, and writing that reveals the blockages that are deleterious to our social and physical environment. The journal is thus able to promote cross-cultural understanding.

McGee, R. Jon; Warms, Richard L. https://vk.com/ethnograph instagram.com/ethno_graphy

Description As an introduction to the history of anthropological thought, this MA-level core course aims to familiarize students with the key thinkers, theoretical approaches, and ethnographic innovations that shaped the discipline in the twentieth century. It likewise considers the kinds of knowledge, ethics, and modes of both representation and analysis these different approaches have demanded. An understanding of the historically situated character of our discipline is a crucial component of our contemporary practice, and this includes taking seriously the intellectual genealogies out of which-and often against which-contemporary thought has emerged. The readings are limited to those by scholars who self-identify as anthropologists. Evaluation All students are expected to attend every class, and to have completed that week's readings beforehand. The class will combine lectures, presentations, and discussion. Active participation by all students is indispensable.

Humankind: An Introductory Reader for Cultural Anthropology introduces students to a broad array of theoretical and ethnographic essays and articles in the discipline. The editors selected papers that are engaging and relevant, yet accessible for undergraduates in introductory-level cultural anthropology courses. This text represents a diverse range of cultural contexts and includes papers that speak to important contemporary debates in anthropology. The section and chapter themes are consistent with those typically covered in Introductory Cultural Anthropology courses, including issues of anthropology's subject, religious and symbolic behaviors, language, social identity, kinship, family, and economics. This reader also includes a section exploring the future of culture, culture survival and change, and the ethical responsibilities of anthropologists to the people we study. Selections in Humankind are organized in five parts: The Subject of Anthropology Humans as Symbol-Makers Human Social Identities Humanity in Ecological and Economic Perspective The Future of Culture

CLASSICAL AND CONTEMPORARY ANTHROPOLOGICAL THEORIES, 2015

It is a necked reality that theory is the core of anthropology. Theories determine the types of questions anthropologists ask and the sorts of information they collect. Without a solid understanding of the history of theory, anthropological data remain a collection of ‘exotic ethnographic vignettes’. With knowledge of theory, these vignettes become attempts to answer critical philosophical and practical problems. Thus, it is critical that anthropologists understand the theory and its historical context. Students face two choices, then, if they wish to understand the theoretical perspectives that ultimately drive ethnographic fieldwork: They can read classic theoretical articles or they can read someone's interpretations of those articles. For readers who are not well versed in anthropological theory, neither choice is ideal. As a professional discipline anthropology is a subject in which theory is of great importance. It is also a subject in which theory is closely bound up with practice. Anthropological theory may be compared to a large crossroads with busy traffic and a few, temporarily employed traffic policemen who desperately try to force the unruly traffic to follow the rules. (There are, it must be admitted, a number of minor crashes and other accidents almost every day.) Or it could be described, more harmoniously, as a coral reef, where the living corals literally build upon the achievements of their deceased predecessors. Put differently; during the approximately 100 years that have passed since modern anthropology was established in the USA, Britain and France, many general theories have been proposed, become fashionable in and sometimes outside of anthropology, have been fiercely debated and challenged, and have disappeared, often almost without leaving visible traces.

Current Anthropology, 2005

Journal of Political Ecology, 2015

This article introduces the Journal of Political Ecology Special Section on 'towards a political ecology of applied anthropology.' We provide a brief overview and analysis of the history and application of applied and practicing anthropology. Examining moral and ethical issues related to the application of anthropology, we assess current endeavors and make suggestions for future directions from a political ecology perspective. Introducing five articles that exemplify our approach, we identify common themes and particular contexts that both unify and distinguish each of the contributions. Throughout this introduction, we propose a potential guidepost for a political-ecology informed applied anthropology: any applied anthropology that engages, documents, promotes, and supports cultural diversity, social justice and environmental sustainability is just. Conversely, any applied anthropology that threatens cultural diversity and environmental sustainability is unjust.

1990